Part 10

"It is a rude fashion for a man to clawe or scratche him selfe, when he sitteth at the table. And a man should at such time have a very greate care y^t he spit not at all. But, if neede inforce him, then let him doe it, after an honest sorte." I have heard tell, many times, of suche countries that be so sober: that they doe never spitt. And what should then let us, but we may well forbeare it for suche a little while. We must also beware we doe not eate so greedily, that wee get the hicket, or belche withall: as some that feede so fast, that they noy the company with it: they blowe and puffe so loud. Likewise, you must not rubbe your teeth with your napkin, & much lesse with your fingers. For these be trickes for a sloven. Neither must you openly rince your mouth w^t the wine, and then spit it fourthe. Neither is it gentleman like, to carry a sticke in your mouth from the table when you rise, like y^e birde that builds her a nest: or put it in your eare, for that is a Barbars tricke.

And to weare a toothpicke, about your necke: of all fashions that is y^e worst. For, besides that it is a bauld Jewell for a gentleman to pull forth of his bosome, and putteth men in mind of those Tooth-drawers, that sit one their benche in the stretes: it makes "men also to thinke, that the man loves his belly full well, and is provided for it. And I see no reason, why they should not aswell carry a spoone, about their neckes, as a toothepicke."

It is a rude fashion besides, to leane over the table, or to fill your mouth so ful of meate, that your cheekes be blowne up w^tall: neither must you by any maner of meanes, give another man to know what pleasure you take, in the meate or the wine. For y^t it is for Taverners and Bousers, to use suche fashions. And to entertaine men y^t sit at your table, with these words: "You eate nothing this morning. There is nothing that likes you." Or, "tast you of this or of that:" I doe not allowe of these fashions, although they be commonly received and used of all men. For, albeit by these meanes, they shewe they make much of those they have invited unto them: yet, many times, they make men to leave to eate wher they would. "For, it geves them to thinke, they have their eyes, allwayes uppon them, and that makes them ashamed to feede."

Againe, I doe not like it, that a man shall take uppon him to be a carver of any meate that stands before him: if he be not muche the better man, that is the carver: that he to whome he carves, may thinke he receiveth some credite & honour by it. For, Amongest men that be of like condition and calling, it makes a hart burning: that he that playes the carver, should take more uppon him then another. And otherwhile, y^t which hee carveth, doth not like him to whom it is geven. And more then this, by this meanes he sheweth, that the feaste is not sufficiently furnished, or at least not well disposed in order, when some have muche, & other none at all. And y^e Maister of the house, may chaunce to take displesure at that, as if it were done to doe him shame. Neverthelesse in these matters, a man must demeasne him self, as common use and custome will allowe, and not as Reason & duetie would have it. And I would wishe a man rather to erre in these points with many, then to be singular in doing well. But whatsoever good maner there be in this case, thou must not refuse it, whatsoever is carved unto thee. For it may be thought thou doest disdaine it, or grunt at thy carver.

Now, to drink all out to every man: which is a fashion as litle in use amongst us, as y^e terme it selfe is barbarous & straunge: I meane, Ick bring you, is sure a foule thing of it selfe, & in our countrie so coldly accepted yet: y^t we must not go about to bring it in for a fashion. If a man doe quaffe or carrouse unto you, you may honestly say nay to pledge him, & geveing him thankes, confesse your weakenesse, that you are not able to beare it: or else, to doe him a pleasure, you may for curtesie taste it: and then set downe the cup to them that will, and charge your selfe no further. And although this, Ick bring you, as I have heard many learned men say, hath beene an auncient custome in Greece, and that the Graecians doe muche commend a goodman of that time, Socrates, by name, for that hee sat out one whole night long, drinking a vie with another good man, Aristophanes: and yet y^e next morning in the breake of the daye, without any rest uppon his drinking, made suche a cunning Geometricall Instrument, that there was no maner of faulte to be found in the same: And albeit they say besides this, that Even as it makes a man bould and hardy, to thrust him selfe venterously otherwhile, in to daungerous perils of life: so likewise it brings a man in to good temper and fashion, to enure him selfe otherwhile, with the daungers of things not ever chauncing: And bycause the drinking of wine after this sorte, in a vie, in such excesse and waste, is a shrewde assault to trie the strength of him that quaffes so lustily: these Graecians, would have us to use it for a certaine proofe of our strength and constancie: and to enure us the better, to resist and master all maner of strong temptations.

All this notwithstanding, I am of a contrary mind: and I doe thinke all their reasons to fond, and to foolishe. But, we see that Learned men have suche art and cunning to persuade, and such filed wordes to serve their turne: that wrong doth carry the cause away, and Reason cannot prevaile. And therefore let us give them no credite in this point. And what can I tell, if they have a secret drift herein, to excuse and cover the fault of their countrey, that is corrupt with this vice. But it is daungerous, perchaunce, for a man to reprove them for it: least asmuch happen to him, as chaunced to Socrates him selfe, for his over lavish controuling and checking of every mans fault. For, he was so spited of all men for it: that many articles of heresies & other foule faultes were put up against him, and he condemned to die in the end: allthough they were false. For in truthe, he was a very good man, & a Chatholike: respecting y^e Religion of their false Idolatrie. But suer, in that he drunke so muche wine that same night: he deserved no praise in the worlde. For, the hoggshead was able to holde & receive a great deale more, then his companion and hee were able to take: if y^t may get any praise. And though it did him no harme, that was more, the goodnes of his strong braine: then the continencie of a sober man. And let the Chronicles talke what they list of this matter, I give God thankes, that amongest many the Plagues that have creapt over the Alpes, to infect us: hitherto this worst of all the rest, is not come over: that we should take a pleasure and praise, to be drunke. Neither shall I ever beleve, that a man can learne to be temperate, of suche a Maister as wine and drounkennes.

The Stewarde of a Noble mans house, may not be so bolde to invite straungers, uppon his owne head, and set them downe at his Lorde & Maisters table. And there is none that is wise, will be intreated to it, at his request alone. But otherwhile, the servaunts of the house, be so malepert and saucie, that they will take uppon them, more then their Maister: of which things wee speake in this place, more by chaunce, then that the order we have taken from the beginning, doth so require it.

A man must not uncase him selfe, in the presence of any assembly. "For it is a slovenly sight, in place where honest men be met together of good condition and calling. And it may chaunce he doth uncover those parts of his bodie, which work him shame & rebuke to shewe them: besides y^t, it maketh other men abashed to looke upon them. Againe, I wold have no man to combe his head, nor washe his hands before men. For such things would be done alone in your chamber, and not abrode: without it be, I say, to washe your hands when you sit downe to the table. For, there it shall doe well, to washe them in sight, although you have no neede: that they with whome you feede, may assure them selves you have done it. A man must not come forthe with his kercheif, or quaife one his head, nor yet stroke up his hosen uppon his legges in company.

"Some men there be, that have a pride or a use to drawe their mouthes a little awry, or twinckle up their eye, & to blow up their cheekes, and to puffe, and to make, with their countenaunce, sundrie such like foolishe and ilfavoured faces and gestures." I councell men to leave them cleane. For, Pallas her selfe, the Goddesse (as I have hearde some wise men say) tooke once a greate pleasure to sound the flute & the cornet: & therin she was verie cunning. It chaunst her, on day, sounding her Cornet for her plesure over a fontain, she spide her selfe in the water: and when she beheld those strange gestures she must nedes make with her mouth as she plaid: she was so much ashamed of it that she brake the cornet in peces & cast it away.

And truely she did but well, for it is no instrument for a woman to use. And it becomes men as ill, "if they be not of y^t base condition and calling, that they must make it a gaine, & an art to live uppon it. And looke what I speake, concerning the unseemely gestures of the countenance and face: concerneth likewise, all the partes and members of man. For it is an ill sight, to lill out y^e tounge, to stroke your bearde much up and downe (as many doe use to doe) to rubbe your hands together: to sighe, & to sorrowe: to tremble or strike your selfe, which is also a fashion w^t some: to reatche and stretche your selfe, & so retching, to cry out after a nice maner, Alas, Alas: like a country cloune, y^t should rouse him selfe in his couche."

And he that makes a noise w^t his mouth in a token of wonder, and other while, of contempte and disdaine: "counterfeteth an ilfavoured grace. And Counterfet things, differ not muche from truethes."

A man must leave those foolishe maner of laughings, groase and uncomely. "And let men laughe uppon occasion, and not uppon custome. But a man must beware he doe not laughe at his owne gestes, and his doings. For that makes men weene hee woulde faine praise him selfe. It is for other men to laughe that heare, and not for him that telles the tale."

Now, you must not beare your selfe in hand, that bycause eache of these matters considered a parte, is but a small fault, y^e hole therefore together should be as light: but you must rather persuade your selfe y^t Many a litle doth make a mickle, as I tould you from the beginning. And how muche lesse they be, so much the more neede a man hathe to looke well in to them: bycause they be not easily perceived a far of, but creepe in to us by custom, before we be a ware. And, As light expences often used, in Continuance of time, doe covertly waste and consume a greate masse of wealth and riches: So doe these light faultes with the multitude and number of them, in secret overthrow all honest and good civilitie and maner. So y^t we must not make a light reconing of them.

Moreover, it is a nedefull observation to bethinke your selfe, how you doe move your bodie, and specially in talke. "For, it many times chaunceth, a man is so ernest in his tale, that hee hath no minde of any thing els. One wagges his head. Another lookes bigg and scowles with his browes. That man pulls his mouth awry. And tother spittes in and uppon their faces with whome he talkes. And som suche there be that move their hands in suche a sorte, as if they should chase y^e flies as they go: which be very unhansome & unseemely maners to use." And I have heard it saide (for you knowe I have byn familiarly acquainted with learned men in my time) that Pindarus that worthy man was wont to saye: that "Whatsoever it were that had a good & savourie taste: was seasoned by the hands of the Graces. Now, what shall I speake of them y^t come forthe of their studies with their penne in their eare: and nibble their hankercheifs in their mouthe, or ly lolling w^t their legge over the table, or spit one their fingers, and of a number of other blockishe gestures and fashions more then these, which cannot be all rehearsed well: nor shal not, I meane, put me to further paines to tel them al if I could. For, there be manie perchaunce will say this is to muche, that I have said allredie."

FINIS

BIBLIOGRAPHICAL NOTE

BIBLIOGRAPHICAL NOTE

Giovanni della Casa, the author of the "Galateo," was born near Florence in 1503, and died at Rome in 1556. He took orders before 1538, and became successively Apostolic Clerk, Apostolic Commissary, Archbishop of Benevento, Papal Nuncio at Venice, and Secretary of State under Paul IV. He was distinguished as a poet, as a diplomatist, and as an orator.

The "Galateo" was written between 1551 and 1555, at the suggestion of Galeazzo Florimonte, Bishop of Sessa, whose "poetic" name it bears in consequence. It was published posthumously at Venice, in 1558, in a volume entitled "Rime e Prose di M. Giov. della Casa," and was republished separately at Milan in 1559, at Florence in 1560, and often thereafter. A complete edition of the works of Della Casa, in three volumes, was edited by Casotti at Florence in 1707.

The "Galateo" was translated into French by Jean du Peyrat in 1562, and again, anonymously, with the original and the translation on opposite pages, in 1573. A Spanish version by Domingo Becerra was published in 1585, and this was followed in 1599 by a loose imitation by Gracian Dantisco, entitled "El Galateo Español," which in its turn was translated into English in 1640 by William Styles as "Galateo Espagnol, or the Spanish Gallant." In 1598 an edition of the "Galateo" in four languages, Italian, French, Latin, and Spanish, was published at Lyons; and a German version was added in the editions of 1609 and 1615.

The first English translation, by Robert Peterson of Lincoln's Inn, appeared in 1576, as "Galateo of Maister Iohn Della Casa, Archebishop of Beneventa, or rather a Treatise of the Manners and Behaviours it behoveth a Man to use in his familiar Conversation;" and an edition of it, limited to one hundred copies, was privately printed by H. J. Reid in 1892. Peterson's rendering is based almost entirely on the anonymous French translation of 1573, although he occasionally refers to the Italian original on the opposite pages. Two proofs of his indebtedness will suffice: Where the Frenchman renders the single Italian word "mezzanamente" by the phrase "avec discretion et médiocrité," Peterson follows him with "by Discretion and Measure;" and again, the single word "questa" in Della Casa becomes "cette gracieuseté et courtoisie" in the French and "this civilitie and courtesie" in the English version.

At least five other English translations have been published. In 1616, Thomas Gainsford appended to his "Rich Cabinet" an "Epitome of Good Manners extracted from Archbp. J. de la Casa;" the treatise was paraphrased by N. W. as "The Refin'd Courtier" in 1663; in 1701, an English translation (from the Latin version of N. Chytraeus) was published "by several young Gentlemen educated at a private Grammar School near Hackney," under the title of "J. Casa his Galateus, or a Treatise of Manners;" a version entitled "Galateo of Manners" appeared in 1703; and still another version, entitled "Galateo, or a Treatise on Politeness and Delicacy of Manners," appeared in 1774. Della Casa was also the author of another treatise on conduct, "Trattato degli Uffici communi tra gli Amici superiori e inferiori," which was translated into English by Henry Stubbe in 1665, as "The Arts of Grandeur and Submission."

Peterson's version is reproduced in the present work. The proofs have been collated with the British Museum copy of the original 1576 edition by Mr. W. B. Owen, formerly scholar of St. Catharine's College, Cambridge. In deference to the insistence of the publisher and the general editor, a few passages "perfume our pages only in their native Italian."

J. E. S.

THIS VOLUME WITH TITLE-PAGE BY T. M. CLELAND WAS PRINTED BY D. B. UPDIKE AT THE MERRYMOUNT PRESS BOSTON, U.S.A. MDCCCC XIV

Transcriber's Notes:

Punctuation errors repaired.

The following correction has been made to the text: